Previous | Next | Nazir 14a

אם תמצי לומר נזירות מועטת כיון דעשרה יומין הוא דיתרין לא סליק ליה הלין עשרה ודאי נזיר מאה יום כיון דאית ליה תמנין יומין לבסוף סלקין ליה או לא

**If you say** that when he accepts naziriteship upon himself after twenty days, and then vows** a short** term of** naziriteship** of thirty days starting now, then** since,** if he pauses from his first term of naziriteship after twenty days,** it is** only** ten days that are left over** to complete after the second term of naziriteship,** those ten should not be reckoned for him** to complete a full term of naziriteship. Ten days are insufficient for hair growth. Therefore, he must observe a full thirty-day term of naziriteship after the second term of naziriteship, which means he is not a nazirite for the first twenty days. With that assumption in mind, the question arose:** Certainly** if he vows to be** a nazirite** for** one hundred days, since he has** a further** eighty days at the end,** which is sufficient time for his hair to grow, do the first twenty days** count for him** as part of the one hundred days** or not?**

ואם תמצי לומר חיילי אמר הריני נזיר לאחר עשרים יום ומעכשיו נזיר עולם מהו מי חיילא עליה או לא

This inquiry leads to yet another question: ** And if you say** that the first days of naziriteship** take effect,** and his term of naziriteship will be completed in the eighty days after the second term of naziriteship, then if he** said: I am hereby a nazirite after twenty days, and from now** I am** a permanent nazirite, what is** the *halakha*?** Does** the permanent naziriteship** take effect for him** during those twenty days** or not?** Since permanent naziriteship is unlimited, he could not have intended to complete its days after the second term of naziriteship, and it is reasonable to assume that he intended for the permanent naziriteship to begin after the second term of naziriteship has been completed.

אם תמצי לומר הכא כיון דאפשר לאיתשולי חיילא אמר הריני נזיר שמשון לאחר עשרים יום ומעכשיו נזיר סתם מהו הכא לא אפשר לאיתשולי מי חיילא או לא אמר כמשה בשבעה באדר מאי

**If you say: Here,** with regard to cases of a standard permanent naziriteship after twenty days,** since** it** is possible to request** of a halakhic authority to dissolve the vow, which would result in the first term of naziriteship taking full effect, it therefore** takes effect** during those twenty days, then the following question arises: If one** said: I am hereby a nazirite** like** Samson after twenty days, and from now** I am hereby** a nazirite without specification, what is** the *halakha*? Since** here it is not possible to request** of a halakhic authority to dissolve the vow of naziriteship like Samson, and there is no way of completing the first term of naziriteship,** does** the first naziriteship** take effect or not?** The Gemara adds another question: If one** said:** I am hereby** like Moses on the seventh** day** of Adar, what** is the *halakha*? Is this considered an expression of naziriteship in that just as Moses passed away on that date and drank no more wine, so too, the speaker vows to be a nazirite? Alternatively, perhaps this phrase does not indicate the acceptance of naziriteship.

פשוט מינייהו קדמייתא הריני נזיר לאחר עשרים יום ומעכשיו מאה יום מונה עשרים ואחר כך מונה שלשים ואחר כך מונה שמונים כדי להשלים נזירות ראשונה

The Gemara comments: At least ** resolve the first of these** questions, the one raised at the beginning of the discussion, as it is stated explicitly in the * Tosefta * (2: 5): If one says:** I am hereby a nazirite after twenty days, and** I am hereby a nazirite** from now** for** one hundred days, he counts twenty** days of his term of naziriteship immediately,** after which he counts thirty** days for the subsequent term of naziriteship,** and afterward he counts eighty** days** in order to complete** his** first** term of** naziriteship.**

נטמא בימי בנו רבי יוחנן אמר סותר ריש לקיש אמר אינו סותר

§ The Gemara returns to its discussion of the statement of the mishna with regard to one who vowed to be a nazirite upon the birth of a son in addition to a standard term of naziriteship. The mishna ruled that he begins his term of naziriteship, and if he has a son during that term, he pauses from that term of naziriteship and starts the term for his son, after which he completes the first term. The Torah states that a nazirite who becomes impure while observing his term of naziriteship must start counting afresh, which leads to the following question: What happens if ** he became impure during the days of** his term of naziriteship for** his son? Rabbi Yoḥanan says:** This** negates** all of it, even the days he has counted for his own term of naziriteship, and he must observe two full terms of naziriteship.** Reish Lakish says: This does not negate** the days he observed for his own term of naziriteship, only those of the term of naziriteship for his son.

רבי יוחנן אמר סותר חדא נזירות אריכתא היא ריש לקיש אמר אינו סותר נזירות דידיה לחוד ודבריה לחוד

The Gemara clarifies the two approaches: ** Rabbi Yoḥanan says** it** negates** all of it, since he holds that** it is one long** term of** naziriteship. Reish Lakish says it does not negate** the days he observed for his own term of naziriteship because** his** term of** naziriteship is** a** discrete** naziriteship,** and that for his son is** a** discrete** naziriteship.